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Mahabharata Tatparya Nirnaya

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Mahabharata Tatparya Nirnaya SRImAdAnAMdatIrthaBagavatpaadaprANIta Mahabharata Tatparya Nirnaya With Original Sanskrit Verses, Kannada translation, Explanation and Special Notes Volume - 3 (Chapters: 18 – 21) Editing, Translation and Explanation By Dr. Vyasanakere Prabhanjanacharya Note: Translation to English by Harshala Rajesh. With permission to translate - from Dr. Vyasanakere Prabhanjanacharya Transliterated Roman Scripts of the Original Shlokas from AHDS London(thanks to Sri Desiraju Hanumantha Rao for providing the same and Sri Srisha Rao et al for Transliterated Roman Scripts) atha ashhTAdasho.adhyAyaH Chapter 18 bhImArjunadigvijayaH (Bheema’s absolute Bhagavatadharma, Test of astravidya (science of warfare), defeat of Drupada, birth of Dhrishtadyumna and Draupadi, Yudhistira becomes crown prince) OM || Arjuna’s expertise in science of warfare yadA rAmAdavAptAni divyAstrANi prapedire | droNAt.h kumArAsteshhvAsIt.h 1sarveshhvapyadhiko.arjunaH || 18.1|| 1. The princes learnt the all the missiles from Dronacharya which he had learnt from God Parashurama. Arjuna excelled among them. Notes 1. It is important to note that all the weapons of God Parashurama that were unavailable for Kshatriyas till then, were imparted to them through Drona. As promised Drona made Arjuna an expert in the art of warfare .Arjuna’s inherent capability was also a reason for this. Reference 1. sarvEShaamEva shiShyaaNaaM babhUvaabhyadhikOrjunaH || - bharata(aadi.131/13) Bheemasena’s absolute Bhagavatadharma nijapratibhayA jAnan.h sarvAstrANi tato.adhikam.h | nAstrayuddhaM kvachid.h bhImo manyate 2dharmamaJNjasA || 18.2|| 2. Bheemasena had learnt the art of using all the missiles and more by his inborn talent. But Bheemasena never considered the art of warfare as the immaculate (the most important) Dharma (values or goals of life) Notes: Bheemasena was a more superior warrior than Arjuna. He had greatness of 3 knowing the art by his own talents. In spite of that he would normally not use any of the missiles under any circumstances due to the fact that it was not one of the best ways to lead life. Reference 2. aMjasaa dharmaM mukhyadharmam | -(taa) 3.Ishwaraadanyatra AlOchanE sarvaviShayaM RujuyOgij~jaanam || -(pramaaNapaddati) Asking for favors is not Bhagavatadharma nahi bhAgavato dharmo devatAbhyupayAchanam.h | 1j~nAnabhaktI harestR^iptiM vinA vishhNorapi kvachit.h | nA.akAN^xyaM2 kimutAnyebhyo hyastraM 3 kAmyaphalapradam.h || 18.3|| 3. Asking for favors from Demigods is not considered as Bhagavatadharma. If nothing should be asked from Sri Hari except knowledge, devotion and his satisfaction, then it is definite that favors should not be asked from others , what more can be said? it is a “kaimukyasidda”. Aren’t weapons and missiles equipments to gain what one desires? Notes: 1. There is an explanation for the fact that warfare using missiles is not among good values of life. Warfare using missiles means, doing prayers to please demi-gods who are the guardian deities of such missiles and using them. When doing so one has to request their grace to ensure that their aim is fulfilled. Requesting in this manner is not Bhagavatadharma. 2. Shastras instructs that not only Demigods even Sri Hari should not be approached for anything else except knowledge, devotion and his gratification, ‘maa phalEShu kadaacana’, ‘maagRudhaH kasyaswiddhanaM’ . The Gods never give boons independently, which means no occasion could raise where one could ask for such boons from them. Warfare using missiles means requesting to fulfill ones desire as mentioned above. Therefore, this decides that it is not one of the best Dharma. Reference 1. bhaktirj~jaanaM viraktishca navakaH shravaNaadikaH | dharmO bhaagavataH prOktastadbhaktEShu tathaa nava || iti taMtrasaarE | - bhaa.taa.(7/10/46) 2.tadadhInapravRuttitwaat tadIyaM sarvamEva yat | taddattEnaiva bhuMjIthaa atO naanyaM prayaacayEt | brahmaaMDe || IshaavaasyabhaaShya 3.kaamyaphalapradamastraM anyEbhyO dEvEbhyO naakaaMkShyamiti kim | AdhikaarikadEvaanaaM swaadhikaaraabhikaamanaM cEt AdhikaarikaaNaaM bhagavatprItyarthatwaat tRuptipadEnaiva vivakShitamiti bhaavaH | - (taa) shuddhe bhAgavate dharme nirato yad.h vR^ikodaraH | na kAmyakarmakR^it.h tasmAnnAyAchad.h devamAnushhAn.h || 18.4|| 4. Bhimasena was always engaged in following absolute Bhagavatadharma; he never did any work expecting rewards. That is the reason why he never ever asked for favors from either Gods or Humans. Notes: Bheemasena had initiation of the purest absolute Dharma. He had the greatness of never doing anything with returns in mind, never ever requesting for anything form either Humans or Gods. Reference na hi yaacaMti raajaana ESha dharmaH sanaatanaH || -bhaarata (vana. 154/10) na 1harishchArthitastena kadAchit.h kAmalipsayA | bhixAmaTaMshcha2 huN^kArAt.h karavad.h vaishyato.agrahIt.h || 18.5|| 5. He never even requested Sri Hari for fulfilling his desires. Even when he had to beg he begged from Vaishyas (businessmen) with a roar and authority and received it as he would receive tributes. Notes While they were living in Ekachakranagara, where they were forced to earn food by begging due to the circumstances, he never begged as “dehi”. He would go the houses of Vaishyas (Businessmen) and received donations authoritatively like a tribute and never begged for alms. People surrendered to his authority and donated. Therefore his way of living was not flawed due to begging. Reference 1. viShNOH prakaashaM taM caapi nityabhaktyaabhisEvatE | sukhaduHkhaadibhaavEpi viShNubhaktausamaH sadaa | arthaathaM vaa priyaarthaM vaa niMdaadInaaM bhayaadapi | na viShNubhaktihraasOsya kiMtu saamyamathOnnatiH | avaiShNavaaraMbhavarjI viShNuM yaati na saMshayaH iti ca || - gItaataatparya (14/22-24) 2. na braahmaNaadibhya ityarthaH | taM tathaa sati huMkaaraanupapattEriti bhaavaH | bhImO vishaaM sadana EvEti vakShyati | - (taa) Bheema’s observation of Vaishnavadharma nAnyadevA natAstena vAsudevAnna pUjitAH | na pratIpaM 3 hareH kvApi sa karoti kathaJNchana || 18.6|| 6. Except Sri Hari, Hanumantha has never surrendered to any other Gods. He never worshipped them either. He never opposed Sri Hari in anyway. Notes: 1. Incidentally all the other Bhagavatadharma’s are explained here. Except Sri Hari, worshipping others as the Supreme Lord is not a dharma for anyone. 2. In a similar way opposing Sri Hari is a definite Adharma. Bheema never committed such a mistake and always followed the right path. Reference 3. pratIpaM virOdham | -(va) 1anupaskariNo yuddhe nAbhiyAti 2hyupaskarI | nApayAti yudhaH kvApi na kvachichchhadma chA.acharet.h || 18.7|| 7. Bheema has never used weapons against unarmed in the war. He has never fled from a war. He has never abused anyone by cheating. Notes: 1. Facing unarmed warriors with a weapon, fleeing from the war, and also 3cheating are not Bhagavatadharma. 2. It is Bheemasena’s unique greatness in entire Mahabharata that he has never run away from the war. Duryodhana and others have run away from war like that how many times? Reference 1.anupaskariNaH kawacaastraadirahitaan swayaM upaskarI kavacaadimaan Cadma adRushyatwaadi | - (ja.) 2.swayamupaskarI kavacaadimaan yuddhaaya yuddaartham | - (-va.) 3.shouryaM tEjO dhRutirdaakShyaM yuddhE chaapyapalaayanam | daanamIshvarabhaavashcha kShaatraM karma svabhaavajam || - gItaa(18/43) na4courdhvadaihikAnuj~nAmavaishhNavakR^ite.akarot.h | na karoti svayaM naishhAM priyamapyAcharet.h kvachit.h || 18.8|| 8. Bheemasena did not give approval to perform the last rites of people who opposed Vishnu. He did not do it himself either. He never conducted himself in a way that would please Hari’s foes. Notes: 1. Just as honoring Vishnu’s followers, protesting people who oppose Vishnu is also a part of Bhagavatadharma. Isn’t it duty to resist traitors of the nation just as honoring the men who serve the nation? Bheemasena has followed it completely. 2. When Dritarashtra has decided to retire to forest after completing the last rites of Kauravas, although Dharmaraja had approved it, the incident of Bheemasena opposing it is narrated in the future. (31/31-36). Just as Karna and others had supported and conducted in a way to help Duryodhana and others who hated Vishnu, Bheema never supported in that way. Reference 4.naivOrdhwadaihikaanuj~jAmityatra avaiShNavakRutE UrdhwaM daihikaM kurvityanuj~jaaM naakarOt | swayaM na karOti ca || - (vaa.) 1sakhyaM nAvaishhNavaishchakre pratIpaM 2vaishhNave nacha | paroxe.api harernindAkR^ito jihvAM chhinatti cha || 18.9|| 9. Bheemasena never made friends who were not Vaishnavas. He never made enmity with Vaishnava. He used to slit 3tongues of people who spoke ill of Sri Hari in his absence. Notes: As enmity with devotees of Vishnu is one among the 9 forms of Dwesha’s (Hatred), attachment with foes of Vishnu is also one of such Dwesha. Never did Bheemasena make friends with people who are not Vaishnavas (followers of Vishnu). He also observed the rite of punishing people who criticized Hari either in his presence or in his absence. Reference 1. anIshaM jIvarUpENa paramaatmaanamIshwaram | yE manyaMtE taan samIkShya snEhaannirayabhaagbhavEt || - iti bhaa.taa.(6/12/11) naapyEkatwavaadibhiH | samatwavaadibhirnaahaM saMgacChEyaM kadaacana || - yatipraNavakalpa 2.sarvadEvaatmakaH praaNaH sarvadEvamayO vibhuH | vaasudEvaanugO nityaM tathaa viShNuvashE sthitaH || vaasudEvapratIpaM tu na shruNOti na pashyati | dEvaaH pratIpaM kurvaMti rudrEdraaMdyaaH surEshwaraaH || pratIpaM kurutE kwaapi na praaNaH sarvagOcaraH | tasmaat praaNO mahaaviShNOrbalamaahurmanIShiNaH || -skaMdapuraaNa (vaishAkhamAhAtmya) 3.karNau pidhaaya niriyaadyadakalpa
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